Role of Muslim

Educational Institutions in
Sub Continent
Introduction
 A Large Number of celebrated personalities
appear on the mental horizon for the role
played by them in the Pakistan Movement.
Prominent Ulama and Mashaikh amongst
them are Maulana Ashraf Ali Thanvi, Allama
Shafi, Maulaha Muhammad Ibrahim Sialkoti,
Pir Ghulam Mujaddid Sirhindi, Amin-ul-
Hasnant Pir Sahib of Manki Sharif, Pir Sahib
Zakori Sharif, Pir Jamat Ali Shah, Maulana
Sanaullah Amritsari and a host of others.
Cont…
 After the War of 1857 and termination of the
Muslim rule, some of the Ulama had
established educational institutions for
religious teaching in order to enable the
younger generations to protect the cause of
the faith and solve day to day problems of life
in the light of the Quran and Sunnah. They
had also started underground movements for
the political awakening of the Muslims.
 Although the Ulama, by that time, had been taking
part in the national politics through the “Silk
Handkerchief Movement” Tehrik-i-Hijrat” and “Majlis-
i-Khilafat” yet they did not have any organized
platform from which they could participate in the
political affairs of the country in a systematic way. To
meet this need the Ulama of Deoband fromed an
organization, Jamiatul-Ulama-i-Hind in 1919. As a
result of it the Khilafat Movement became widespread
and popular amongst the Muslims masses. The
period of Kilafat Movement was also an era of Hindu-
Muslim unity though it was short-lived.
 During these stormy days both the communities, Hindus
and Muslims, were dominated by the only thought of driving
out the British from India. And, in order to achieve this
objective the Jamaitul-Ulama-i-Hind decided to cooperate
with the Congress. The issue became controversial;
eventually the Jamiatul Ulama-i-Hind was split into two
faction. The pro- Congress faction of the Ulama was held by
Maulana Hussain Ahmad Madni, the well-know theologian
of Deoband. They launched a campaign of propaganda
against the Muslim League. In order to counter the
propaganda of the ‘nationalist’ Ulama effectively, the
Council of All-India Muslim League passed the following
resolution in its meeting held in Delhi on 4 December 1938.
Dar ul Uloom Deoband
 Haji Muhammad Abid floated the idea of
establishment of Religious Institutions
 He requested Maulana Muhmmad Qasim
Nanautvi to teach in Deoband
 Managing Committee
 Maulana Muhammad Qasim
 Maulana Fazl ur Rahman
 Maulana Zufiqar Ali
 Maulana Muhammad Mahmmod
 Maulana Muhammad Yaqoob (Head Master)
 Education Activities for all over the world
 Proper education institution by Maulana Muhammad
Qasim
 The institution only restricted to Relegious Education
 Politically Deoband was influenced by Congress
 Two Groups of Ddeoband was made
 Mulana Ashraf ali Thanvi and Maulana Shabir Ahmed
Usmani who differed with congress political approach
(Thanvi Group)
 (Madani Group) Maluana Hussain Ahmed Madani,
Mufti kifayat Ullah, and Muala Abul Kalam Azad
Nadva tu Uluma Lucknow
 Nadva-tul-Ulema Lucknow was established by
Maulana Abdul Ghafoor, Maulana Shibli Naumani
and Maulana Abdul Haq in 1894. Its establishment
was necessitated by the fact that M.A.O Aligarh
and Dar-Ul-Uloom Deoband had failed to
produce Muslims equipped with Western
knowledge and the religious education. M.A.O
College Aligarh stressed more upon 
English language and the modern science subjects
whereas Darl-Ul-Uloom Deoband neglected the
modern western knowledge altogether.
 Consequently the graduates of M.A.O College seriously
lacked in religious education whereas Darl-Ul-Uloom
Deoband produced many Sufis, Ulemas and spiritual
leaders. Under these circumstances, Nadva aimed at
producing the graduate well versed in both Western
knowledge and religious education. Nadva started
functioning in 1898 and in the beginning faced financial
difficulties which were removed with the progress of time.
The nobles of Shah Jehan Pur provided land and then State
of Hyderabad in 1900 and Bhopal in 1905 fixed annual
grants for this Muslim seat of learning. Later on, the
government also sanctioned a monthly grant of 500 rupees
for the Nadva.
Nadva had the following objectives.
 i) Nadva aimed at the reformation of the Muslims by
producing the graduates well equipped with both Western
and secular knowledge.
 ii) One of its main objectives was the promotion of Islamic
knowledge and thought.
 iii) Nadva aimed at the reformation of the curriculum of 
Islamic education.
 iv) To end the mutual differences of the Muslim religious
scholars.
 v) To work for the welfare of the Muslims.
 vi) To evaluate Nadva to the status of Muslim seat of learning
where students may be imparted the knowledge of the 
modern science subjects along with educational knowledge.
Syllabus Of the Nadva-tul-Ulema
 In 1904, Maulana Shibli Naumani introduced revolutionary changes in
the syllabus of the Nadva-tul-Ulema. Eight years long period was fixed
for the education from primary to higher level. Tafseer and Hadith
 were given importance over Philosophy and Logic and more stress
was laid upon the teaching English language and the modern Arabic
knowledge. A committee composed of Maulana Shibli Naumani,
Maulana Abdul Hayee and Maulana Abdul Qayum proposed the
following syllabus for the Nadva.
 i) Modern science subjects were introduced in place of Philosophy and
Logic.
 ii) Tafseer was granted importance.
 iii) Hindi and Sanskrit were included.
 iv) Shah Waliullah’s book "Hajjatul Baligah", Imam Ghazali’s book
"Iqtisa", Al-Razi’s "Kitab Mualim Fi Asool-ud-Din" and Al-Rushd’s
book "Kashful Walatah" were included in the syllabus.
Anjuman-i-Himayat-i-Islam
  ("The Association for the Service of Islam") was founded in Lahore on
24 September 1884 in a mosque known as Masjid Bakan inside Mochi
Gate, Lahore, by Khalifa Hameed-ud-Din. It was a result of the 
Aligarh Movement, founded by Sir Syed Ahmad Khan. Its purpose is
the educational uplift of Muslims of the Indian subcontinent. One of its
major efforts was the foundation of a number of schools for Muslim
girls and orphanages in the Punjab, where girls were taught Urdu, the 
Qur'an, mathematics, needlework, and crafts. It started a publishing
house for appropriate textbooks for Muslim girls' and boys' schools,
and these textbooks were used all over the Punjab and beyond. In
1939, it founded the Islamia College for Women in Lahore, the only
one of its kind in the region, whose curriculum was the standard 
Bachelor of Arts program, supplemented by Islamic education. It also
founded Islamia College Lahore in 1892.
 In 1885, the Risala-i-Anjuman Himayat-i-Islam made its appearance,
publishing the principles of Islam.
 In 1892, the Anjuman established the Islamia College at Lahore. This
was later elevated to degree level in 1903.
 The contribution of the college to the general Muslim awakening has
been great. Its students played an important role in the Muslim national
movement in Punjab.
 School in 1925 and In 1939, the Anjuman established the Islamia
College for Girls.
 Of these services in the field of education, the Anjuman had the greatest
impact on Muslim society and politics.
 In 1928, the Anjuman expanded its press and published standard works
on religious and literary themes, and modern subjects like geography,
physical sciences and economics.
 A landmark in the history of the Anjuman publication was the production
of an absolutely correct text of the Holy Quran.
Objectives
 Modern Education to the Muslims
 Counter the agenda of Christian missionaries
 Look after Muslims orphan children and

provide proper education

 Establishment sound Muslim society
 Struggle for the social and cultural progress

of Muslims
 Organize Muslim masses politically and

safeguard of Islam
Sindh Madressatul Islam
 Sindh Madressatul Islam was founded on 1st September 1885 by a
group of enlightened Muslims of Sindh, led by Khan Bahadur
Hassanally Effendi, as the first modern Muslim educational institution
of Sindh, whose doors were open to everyone irrespective of their
religious affiliations.
 After end of the Mughul era in the subcontinent and annexation of
Sindh by the British by the middle of nineteenth century, the Muslims
in Sindh were not ready to accept the new system of education. This
closed doors of social, economic and political development on them.
This took its toll and by early 1880s the majority Muslim community in
Sindh had degenerated to an abysmally (terribly) low economic, social
and political standing. It may be interesting to note that when the
University of Bombay conducted the matriculation examination in
Sindh for the first time in 1870, not a single Muslim student passed it,
though Muslims constituted seventy-five percent of Sindh's
population.
 Around this time an internal reformation
movement amongst Muslims of India began. Three
greatest proponents of this movement were Sir
Syed Ahmed Khan of Aligarh in the North, Justice
Syed Amir Ali of Calcutta in the East and
Hassanally Effendi in the South-West. They
employed education as tool for bringing social
reformation. Hassanally Effendi took up the cause
of establishment of Sindh Madressatul Islam, to
which both Sir Syed and Justice Amir Ali extended
fullest support including financial assistance.
 The opening of Sindh Madressah proved to be
indication of change for betterment amongst the
Muslims of Sindh. Students from all over the region
started flocking to this institution. Though SMI was
founded primarily for the benefit of Muslims, its doors
were equally open to followers of all other religions.
Early records show that around ten percent students of
SMI were always from non-Muslim communities. In
addition to non-Muslim students, SMI also had several
non-Muslim teachers on its payroll. This multicultural
and liberal atmosphere helped in creating a
cosmopolitan culture within the institution.